Please turn again this evening
to Leviticus 16. Leviticus 16. I am preaching to you again this evening
on the subject, the Day of Atonement. We have seen how that the high
priest, Aaron, was a type of our Lord Jesus Christ on the
Day of Atonement. That type was set forth in these
ways. First, Aaron was humiliated in
his dress. in the apparel which he wore,
as Christ took upon himself our nature in humiliation, that he
might redeem us. And then Aaron was a man who
was made holy before God. And Christ Jesus, our Savior,
is holy, harmless, undefiled, so that he might appear before
God acceptably for us. And Aaron was a solitary priest
on that day. No one but Aaron was allowed
in the tabernacle. No one but Aaron was allowed
to minister. Aaron alone performed the work. And so our Lord Jesus Christ,
by himself, by his own hand, accomplished eternal redemption
for us. We've seen also how the goat,
the innocent victim that was taken, slain and sacrificed to
God, is a type of our Lord Jesus Christ. our sin-atoning substitute. Like that slain goat, our Lord
Jesus was an innocent victim. He had no sin. He died the just
for the unjust that he might bring us to God. He was taken
like that goat from among the people. He was a man like ourselves. Like that goat, he was chosen
and ordained of God. He died at the appointed place,
at the appointed time, in the appointed manner, as God from
eternity had ordained. And our Lord Jesus Christ, like
that goat, was acceptable and well-pleasing to God, as Aaron
brought the incense with the sacrifice, so our Lord Jesus
brought his righteousness with his atoning blood and made atonement
for us. Like the goat, our Lord Jesus
Christ was slain in our stead, and by his death we live. And our Savior himself took his
blood within the veil, having obtained eternal redemption for
us. Now, let me remind you again
of the sacrifice of Christ Jesus. Our Lord Jesus Christ, in his
sacrifice, made an infinite satisfaction of divine justice. That is to
say, by his one sin-atoning death, The Son of God has fully, completely,
absolutely satisfied God's justice, his anger, and his wrath against
sin. That no man could ever do. Though
the world had perished under God's wrath, though the world
had been swept into hell, we could never make infinite satisfaction. That's the reason hell is eternal. Man, though he suffers eternally,
can never satisfy the infinite justice of God Almighty. But
he who is the Lord Jesus Christ, the Lord from heaven, who is
both God and man in one person, by his divine being, by one great
sacrifice for sin, has fully satisfied God's infinite justice
for all his people. Our Lord's sacrifice was a vicarious
satisfaction. Now please hear me well. If the
Lord Jesus had died for all of Adam's race, that sacrifice which
he made would have been fully sufficient to redeem all of Adam's
race. There's no question about that.
His satisfaction is by no means limited. Our Savior satisfied
justice completely and infinitely. And as I said this morning, it
will bear repetition, our Lord Jesus, if he saved one sinner
or if he saved all sinners, made the same payment. The same satisfaction
was required. There is no measure of infinity. He made the same atonement had
he saved one sinner or if he saved all sinners. The point
of the gospel is that our Lord Jesus Christ made a vicarious
satisfaction. That is, he died specifically
and particularly for his elect. His elect are those given to
him from before the foundation of the world. His elect are those
whom the Spirit of God calls to life in time. His elect are
those who believe on him. We know that we are God's elect
not because we can somehow look into a crystal ball and see back
in God's eternal purpose, or look forward and see how that
we will be around the throne in the future, but because we
believe. That's all. I believe Jesus Christ. I trust him. I rest my soul upon
him. I depend upon him for my entire
acceptance with God. That tells me, buddy, God chose
me. I would not believe had he not chosen me. I would not trust
Christ had he not chosen me, nor shall any other man. Well
why make such a big deal then over the matter of Christ dying
only for his elect and not dying for those who are damned just
for this reason? If the Lord Jesus Christ, now
I stress this, I stress it, I stress it, I lay great emphasis upon
it because the whole gospel stands or falls right here. The whole
truth of God, the glory of God, our eternal souls, our immortal
souls, God's eternal goodness and glory, Christ himself stands
or falls right here. If Jesus Christ died to redeem
one sinner, if he paid for one sinner's transgression, If he
made satisfaction or attempted to make satisfaction for even
one sinner who is not saved by him, then, Lindsay, he's a failure.
He's a miserable, no good, countless failure. That's what men are
preaching in our day. They're telling us that the Son
of God died for Judas just as he died for Peter. Judas is in
hell, Peter's in heaven. What makes the difference? not
the son of God who died, but Peter, somehow or another, contributes
something to the work of Christ. Now, what I'm saying is to declare
that Christ died for, and tried to make atonement, and tried
to make satisfaction, and tried to redeem men who perished, then
he's not God. We're yet in our sins. We're
found false witnesses of God. Our Lord then made an infinite
satisfaction It was a vicarious satisfaction. Just as this lamb
was slain only for Israel, Jesus Christ stood before God in the
stead in the room of his own elect. And our Lord Jesus Christ,
by his sacrifice, made an effectual satisfaction to justice. That is, all of those people
for whom he died are completely justified. Every sinner for whom
he died is absolutely redeemed and his satisfaction is an eternal
satisfaction. Now this evening I want you to
see first of all the significance of the scapegoat that was taken
into the wilderness and set free. Look in verse 20. The Lord commanded Aaron to take
two goats from the people, cast lots upon them. The first goat
was slain. He is the typical representative
of Christ in his sacrifice. The second goat is a scapegoat,
and this is what the Lord commands concerning him. Leviticus 16,
verse 20. When he hath made an end of reconciling
the holy place, and the tabernacle of the congregation, and the
altar, he shall bring the live goat. And Aaron shall lay both
his hands upon the head of the live goat. and confess over him
all the iniquities of the children of Israel, and all their transgressions,
and all their sins, putting them upon the head of the goat. And
he shall send him away by the hand of a fit man into the wilderness. And the goat shall bear upon
him all their iniquities unto a land not inhabited, and he
shall let go the goat Now, here Aaron comes to the public aspect
on the Day of Atonement. He comes to the public aspect
of the atoning sacrifice. Everything up to now has been
done in secret, but now he will demonstrate publicly to the children
of Israel that all their sins are taken away. And so he comes
out before the congregation and he lays his hands upon the head
of the scapegoat. And that scapegoat has transferred
to him the sins of the people, and he is let go into the wilderness. The symbolic picture is most
beautiful. Like the innocent goat that was
slain, the living scapegoat is also a picture of our Savior,
the Lord Jesus. The scapegoat is a picture of
the complete removal of sin by Christ. That's important to get
the illustration, to get the type. The goat that was slain
is a picture of Christ and his sacrifice. The goat that is set
free is a picture of the results of that sacrifice. He is a picture
of the complete removal of sin by Christ. The first goat shows
us the atonement. The second goat shows us the
effect of the atonement. Now, here is the first thing
to see about this scapegoat. There was, first of all, a transference
of sin. and an imputation of guilt to
the scapegoat. Aaron shall lay both his hands
upon the head of the live goat and confess over him all the
iniquities of the children of Israel. Aaron ceremoniously laid
his hands upon the head of that goat and he confessed over him
the iniquity, the transgression, and the sin of Israel. You notice
that the Lord specifically tells him to confess sin in every measure,
to confess sin in every degree. The iniquity is the people's
failure to come up to the standard of the law. The transgression
is the people's deliberate, willful breach of the law, the breaking
of the law. The law says thou shalt not lie,
you've lied. The law demands that you love
God with all your heart, and you fail to do it. That's iniquity.
The lie is transgression. sin. That's the nature. That's the inward heart evil
of man. And so Aaron is to confess over
this goat the iniquity, the evil of the heart, or the failure
to come up to God's standard, the transgression, the breach
of the law, and the sin, the evil of the heart, laying his
hands on that goat's head. Now in doing so, by this act
symbolically, Aaron put the sins of Israel on that goat. The scripture says here that
he puts the sins on the goat. He put their sins on the goat. This is exactly what God did
with our sins. Now there is nothing in all the
scriptures more blessed more delightful, more comforting,
more satisfying, more assuring than the understanding of what
the Word of God has to say about imputation. By a divine legal
transfer, by a divine legal act of imputation, our sins were
made to be Christ's sins. Our guilt was made to be His
guilt. Our sin was transferred to the
Son of God so that he was made to be sin for us. I preached on that text in 2
Corinthians 5 21 and quoted it so many times and I have yet
to preach it as it ought to be preached. He, God the Father,
hath made Him, the Lord Jesus Christ, to be sin for us, who
knew no sin, that we might be made the righteousness of God
in Him. Now that's the whole doctrine
of imputation. It's taught most plainly over
in Romans chapter 5. Turn there with me. Romans chapter
5. In the scriptures, there are
three acts of imputation clearly described. First of all, when
our father Adam sinned, he stood as our federal head. He stood
as our covenant representative before God, so that whatever
Adam did, we did in him. And when Adam sinned against
God, he sinned not for himself privately, he sinned as a public
person, as a representative person. much like we have congressmen
in the United States, in the House of Congress, or senators
in the Senate, and they perform deeds in our name, for us. They are not things that we choose
to do. They're not things that we ourselves
enact by our own words or by our own deeds. But those representatives
selected from the people stand as public, legal representatives
for us, and by their deeds, laws are enacted, laws are made, and
crimes are performed. We regret that that's so, but
that's just the way it is. Sometimes we like what they do,
sometimes we don't like what they do, but there are legal,
appointed representatives. In just the same manner, only
in a much fuller sense, the Lord God made Adam our first father,
to be our representative before him, so that whatever he did,
it is as though we did it, for we did it in him, and whatever
he did is imputed to us. Look in Romans 5 and verse 12.
Wherefore, as by one man sin entered the world, and death
by sin, and so death passed upon all men, for that all have sinned. Look in verse 18. Therefore,
as by the offense of one judgment came upon all men to condemnation,
verse 19, for as by one man's disobedience many were made sinners."
The word made is legally constituted. That is, when Adam sinned, the
Lord God took Adam's sin and laid it to your account so that
you and I became responsible for Adam's sin, and we sinned
in him. That's how men are born into
this world, under the curse. But that baby that came out of
its mother's womb just now has never chosen to do anything.
That baby has never acted in any way toward God in rebellion. No, not in himself, but in a
representative, in a substitute. He sinned 6,000 years ago, just
like the rest of us. He's born under the curse. He's
born condemned. He's born with an evil heart.
Not only is the sin imputed to him, but the nature is passed
on to him by natural generation. There is another imputation.
When our Lord Jesus Christ died as our substitute, all the sins
of God's elect were imputed to him. I've already quoted 2 Corinthians
5.21. The Apostle Peter tells us that
he, his own self, bear our sins in his own body upon the tree.
Turn back to a couple of passages in the Psalm. Psalm 40. Psalm
40. This is a prophecy of our Lord
Jesus. The Apostle Paul in Hebrews chapter 10 quotes from this 40th
Psalm, and he tells us that it's Christ who is speaking. He said, Lo, I come in the volume
of the book that is written of me. Verse 8, he says, I delight
to do thy will, O my God. That's our Savior speaking when
he came into the world. Look in verse 12. Here's our
Savior speaking when he hung on the tree. For innumerable
evils have compassed me about, mine iniquities. Do you see that? How can that be? The Son of God,
the holy God-man, says, mine iniquities, mine iniquities have
taken hold upon me, so that I'm not able to look up. They are
more than the hairs of mine head, therefore my heart faileth me.
Look in Psalm 69, Psalm 69, here again is a prophecy of our Savior. He said in verse 7, For thy sake
I borne reproach, shame hath covered my face. I become a stranger
to my brethren, an alien to my mother's children. He said in
verse 9, The zeal of thine house hath eaten me up. He said in
verse 20, Reproach hath broken mine heart. I'm full of heaviness
so that I cannot look up. All of those things speak of
Christ in his suffering. Look at verse 5. O God, thou
knowest my foolishness. He didn't have any foolishness.
He's the all-wise God. He's not foolish. He's made to
bear Don Fortner's sin, and this man's a foolish man. Thou knowest
my foolishness, and my sins are not hid from thee. Now, there's
only one way by which we can by any means associate sin with
the Son of God. And we do so because it is written
in the Word and because this is where our hope is. The Lord
Jesus Christ was made to be not just a sin offering, but he was
made to be sin when God the Father imputed our sin, saying he laid
on him the iniquity of us all. Just exactly as Aaron symbolically
laid his hands on that scapegoat and confessed their sins, and
by that he put the sins off of the people onto the goat. The
Lord God Almighty took the whole great mass of our sins. He swept up all the sins of all
his people for all time, and he laid them on his son, and
our sins became his. Now, when he was made to be sin
for us, the Lord Jesus Christ became responsible and accountable
to God as a holy, righteous, just, and true God for our sins. And therefore, he had to die. Justice demanded his death. When he's made to be sinned,
God the Father turned his back upon him. When he's made to be
sinned, God said, Awake, close third, against one that is my
fellow, and smite and slay my own dear son, because he's made
to be sinned. Martin Luther said, and he was
right, exactly right, when he said, By this imputation, the
Lord Jesus Christ died under the wrath of God as the greatest
sinner who ever lived. What? Pastor, what are you saying? He took your sin and my sin. And they became... He stands naked before God's
holiness, responsible for our guilt, and as such, he died. But here's the glorious part
of it. Here's the glorious part. When he was made to be seen,
just as Adam's sin was imputed to us, And our sin was imputed
to him. His righteousness is imputed
to all his own. His righteousness. Now look in
verse 20 of Romans 5. Verse 19, I'm sorry. For as by
one man, Adam's disobedience, many, everybody who was in him,
were made to be sinners, so by the obedience of one, the Lord
Jesus, shall many Everybody who's in him be made righteous. Made righteous. Legally constituted
and declared to be in the sight of a holy God. That's the doctrine of imputation.
That's what it is. Our Lord Jesus Christ, the holy,
spotless Lamb of God, who lived on this earth for 33 years as
a man, lived in perfect righteousness. I wish I could. I wish I could. I want to live before God, loving
him all my life. Don't you? Oh, my soul, I love
that. I want to love you as little
as I love I want that. God, forgive me, I can't. But I have. I have! And it's in pity to me. And God
Almighty in heaven looks down upon this man through his son. And he says, I'm well pleased
with him. He's righteous. He's righteous. And when I stand
before God now and call upon him in prayer, When I look to
him in faith, and when I stand before him in the day of judgment,
I'm going to present my righteousness to him. Just as Christ cried,
mine iniquities, I'll stand before God when he demands of me righteousness. I'll say, here's my righteousness. Here it is. It's the obedience
to Christ. Now, because Christ was made
to be sin, he must bear the punishment of sin. And because we are made
to be righteous in him, we must, justice demands it, we must bear
the reward of his righteousness for all eternity. This scapegoat,
then bearing the sins of the people, was sent into a land
not inhabited. The goat shall bear upon him
all their iniquities unto a land not inhabited, and he shall let
go the goat in the wilderness." What happened to this goat? I
don't know. I don't know. Lots of folks have
speculated about this scapegoat, said lots of things about him,
most of it foolish. The Jews had a lot of traditions
about him. But God said, let him go. Let him go. He was taken
by the hand of a fit man into the wilderness. And he was turned
loose. He was turned loose. As a matter
of fact, the very name scapegoat, if you'll notice your marginal
reference in verse eight, the very name scapegoat means for
a complete removal, for a complete removal. This scapegoat was not
beaten. He was not abused. He was not
slain. He was set free. He was set free. Completely set free. No qualifying
term. The picture is plain enough.
The sins of God's people are taken away. They're taken away. The scapegoat took away the sin. And in taking away the sin, he
took away the consequences of the sin. Can you get a picture
of this in your heart? Our Lord Jesus Christ, by his
one great sacrifice for sin, has forever removed all the sins
of all his people and all the consequences of our
sin. That's just more than I can bear.
I can't begin to comprehend it. I can't begin to take it in.
But I can believe it and I can rest my soul on it. I hope you
can. Our Lord Jesus took all our sins
away. You sorry scoundrels. Wretched,
vile, no good, chump dirty. All your sin. All your sin. That horrible thing that plagues
your mind and that thing that you don't even know about. He
took it away. He took it away. It's gone. It's gone. Gone forever. Where's the scapegoat? I don't
know. Don't even care. He's gone. He's
gone. That's all I care about. He's
gone. Did you hear what Jesus said to me? They're all taken
away. Your sins are pardoned and you're
free. They're all taken away. He took them away. He took them
away forever. And God will never, ever, ever
impute sin to his David said in Romans 4 and verse 8, blessed
is the man to whom the Lord will not impute iniquity. God imputed
our sins to his son. He punished our sins in his son. He found satisfaction for our
sins in his son. And God will never bring up the
issue of sin with his people again. He will never remember our sins
against us. He'll never punish us for sin
in this life, and he'll never punish us for sin in the life
to come. I know people teach contrary
to that, and I know most people think contrary to that. You have
a little trouble in your family, a woman who's got a constant bitter
memory of her past has a daughter who brings heartache and shame
to her family. And she thinks to herself, well, man's gonna reap what he sows
and you're gonna... God's bringing it home to me
now. Not if you're his. Not if you're his. No. No, no,
no. A thousand times no. God doesn't
punish his children for sin. No, he doesn't. He already did
that. He corrects them because he loves
them. He chastens them because he loves
them. He breaks them off from sinning because he loves them.
But he doesn't punish them for sin. He never brings it up. We ought to so believe that.
We ought to so believe that by being that it never comes up
in our own mind. I used to carry such a heavy
load of guilt because I simply could not get
this thing settled in my own heart. I ain't guilty. I ain't guilty. That's right. We can take you to court and
prove otherwise. Not God's court you can't. Not God's court you
can't. I'm not guilty. I'm not just
innocent. Buddy, I'm as holy as God's Son
in Him. Holy! God said so. There is therefore
now no condemnation to them that are in Christ. No condemnation.
Who's going to enter into glory? He that is holy, let him be holy
still. He that is righteous, let him
be righteous still. Who is that? That every sinner
for whom Christ Jesus died, their sins are taken away. The scapegoat is given to us in the whole purpose
and design of God in the tithe. is to show us what has become
of our sins. They're gone. The guilt is gone, the punishment
is gone, the stain is gone, and the memory is gone. The memory
is gone. As far as God's concerned, the
memory is gone. He said, your sins and iniquities,
I will remember no more. Well, what if Satan mentions
them? He'll remember them no more. But if your friends accuse
you, You'll remember them no more. What if your own conscience
accuses you? You'll remember them no more.
They're gone! Oh, God, help us to believe the
full atonement of Christ our Savior. Oh, that drives despair into
the gully. That'd do away with our fretting
about ourselves, and our fretting about our sins, and our worrying
about what we are, and our worrying about what we've done, or what
we're going to do. That'd put away the quag of mind
that torments people with guilt in the past. You don't need a
psychiatrist, you need a Savior! Our sins are gone! Gone forever. Gone forever. Here's another thing. Aaron describes for us here the
results of the atonement upon the people. At the close of the day, when
the people saw what God had done for them, when they saw that scapegoat
laid off out into the wilderness, into a land not inhabited, When they saw the pardon of sin,
when they saw all that had taken place, it had threefold effects
upon them. First of all, the people repented. Look in verse 29. And this shall
be a statute forever unto you, that in the seventh month, on
the tenth day of the month, you shall afflict your souls." Now,
wait a minute, Pastor. You just got through telling
us that God put away our sins. Why should we afflict our souls?
Because when a man sees his sin put away, atoned for and forgiven
by Christ, then he sees the hideousness
of the sin. Oh, he's happy. never so happy,
never so happy as now. I see the Son of God. I see him
bearing my sin. I hear him cry in agony. I hear him cry out in triumph. I see him carried off into the
tomb, bearing my sin. The next day, he's still in the
tomb. The question of sin is still there. He went into the
tomb with my sin. Next day, he's still in the tomb. But oh, on that third day, look
yonder. He's coming up out of the tomb.
That means my sins are gone. My sins are gone. He put them
away. He put them away. Oh, I mourn
that I pierced him. I lament my sin. God forgive
my sin. And yet, in that bitterness,
there's honey. In that bitter sorrow, there's
rejoicing for my sins are gone. When a man is made aware of pardon,
he cries for mercy. When a man is made aware of pardon,
made aware of the price of redemption, he afflicts his soul in repentance. And God's people go on repenting. It never ceases, it only increases.
Sin becomes a contemptible thing. to that person who knows the
forgiveness of sin and the price by which it was obtained. Turn
back here in chapter 16 of Leviticus again. Verse 27, the bullet for the
sin offering, the goat, the sin offering, whose blood was brought
in to make atonement in the holy place. shall one carry forth
without the tent, and they shall burn in the fire their skins
and their flesh and their dung." Why? What's the significance
of that? Those sacrificed beasts are the
symbols of the people's sin and God's wrath upon And so they
take the skin, and the goats, and the bullets, and they take
the kidneys, and the fats, and they take the dung from their
bowels, and take it outside the camp. And they build a fire,
and they stench a lot. And that horrible smell outside
the camp is such a detestable thing that the people leave That's
the believer's attitude towards Satan. He is sin. He hates sin. Job said, I abhor
myself. I abhor myself. If ever you come to see Christ
in his glorious sacrifice, you're going to hate yourself. You're
going to hate yourself. for sin, for sin. But then secondly,
not only did the people repent, the people also rested. We read
in verse 29, and do no work at all, whether it be of your own
country or a stranger, sojourneth among you. He said, if it happens
to be on this day you've got folks come in from out of town
to visit with you, you still don't do anything. you worship
God. They rested. When a person comes to Christ
and receives the atonement he has accomplished, he ceases to
work. He ceases to work. The believer
has ceased from all works of righteousness and all deeds of
Now listen to me. I know I'm speaking to some of
you here. You can never have Christ atonement
until you give up your goodness. You can't have it. You can't have it. You can never
have Christ atonement until you cease trying to make amends and
atonement for yourself. One very dear to me said to me
a while back, speaking of his religion, he said, well, I want to do something
to make amends. And when he said it, my heart
sunk, for I knew he hadn't yet learned the gospel. Hadn't yet
learned the gospel. As long as you're trying to make
amends to God, you can't have Christ. As long as you're trying
to make up for your sin and make up for your past and make something
to win God's favor, you can't have him. The only way you can
have atonement is to cease from your works. That's what the believer
does. I tried my best, fearing God's wrath and judgment,
knowing something about my outward sin anyway. I tried my best to
do something to make up. I tried and tried. I tried praying
and reading the Bible and going to church Giving an offering,
I tried everything under the sun. Everything. That's the way
man is. First thing he does when he's
in danger is run to Sinai where the law says die. And I tried
my best. One day, I saw him hanging on
a tree. And I quit trying. I quit trying. And I have never tried since. What do you do? Nothing. Nothing. What have you ever done to give
you any hope before God? Nothing. Nothing. Well, how do you expect to gain
God's favor? By what experience have you had? By what deed that you've done?
Nothing. Nothing. I've got new feelings. I've got
new experiences. I've got new works. I've got
nothing to offer God. Nothing but Christ. That's all. That's all. And I'm resting. I'm resting. I am. I'm resting with the full
knowledge of my hideous guilt, with the full knowledge of my
terrible transgressions, iniquity and sin, I'm at rest." That's
what the Sabbath was all about. When God created the world in
six days and rested on the seventh, he ceased from his works. When
he instituted the Sabbath in Israel, he said, don't do any
work on the seventh day. It was all for one reason. He
said, there's one coming who will give you a Sabbath. There's
one coming in whom there is rest. We cease from our works, resting
in the atoning sacrifice. Can you do that? Can you give
up your righteousness? Can you give up your goodness?
Can you give up everything you ever clung to? Can you give up
every basis of hope you've ever had before God? Can you give
up every bit of your religious feeling and experience and emotion?
Can you give up every bit of your doing in order to have some
favor with God? Can you give it up? If you can
give it up, there's rest for you. There's rest for you. The
people are rested. And then, turn over to chapter
25. Chapter 25 of Leviticus. One more thing the people did.
They rejoiced. They rejoiced. Look in verse
9. Then shalt thou cause the trumpet
of the jubilee to sound. Now look at it. On the tenth
day of the seventh month In the day of atonement shall you make
the trumpet sound throughout all your land. The day of atonement and the jubilee came together. Atonement and jubilee always
come together. The year of jubilee opened with
the sound of the trumpet. on the day of atonement. The
jubilee trumpet symbolized the proclamation of the gospel. What
glad tidings we have to proclaim. I wish I had a trumpet, I'd blow
it. But I've got a better trumpet. It is the gospel of God's free
grace. The jubilee proclaims liberty! I proclaim liberty. The Jubilee
proclaims the cleansing of all debt. I proclaim that you've
received of the Lord's hand double for all your sins. The Jubilee
proclaims restoration. All that you sold in slavery,
all your property, all your rights, all your privileges, all that
you had that you sold by reason of your indebtedness is now restored. Everything that we lost in Adam. is restored in Christ Jesus.
Everything. That's the sound of jubilee. In the last place, turn back
to Leviticus 16. I call upon you, every one of
you here. Oh God, give you a heart to hear
me and to obey. I call upon every one of you
here to join me in the act of faith symbolized on this Day
of Atonement. Look here in verse 20. And when he hath made an end
of reconciling the holy place and the tabernacle of the congregation
and the altar, he shall bring the live goat. and Aaron shall
lay both his hands upon the head of the live goat, and confess
over him all the iniquities of the children of Israel, and all
their transgressions, and all their sins, putting them upon
the head of the goat." The symbolism is this, is what
I'm doing. Will you join me? Lay the hand of faith on the
head of the Son of God and confess your sin. Now! Confess your sin. Lean the weight
of your soul upon it. Putting your sin on Him. Put your sin on the Savior. Put your sin on the substitute. Now watch it. Watch it. Watch it. There. Well, that settles that. They're
gone. They're gone. Do you believe that? Do you believe
that? Huh? they are gone. Our sin, people
of God, our sin are gone. Christ took them over.